The Text and Meaning of Ps 2:12a

Introduction

The Masoretic text of Ps 2:11–12a reads as follows:

עִבְד֣וּ אֶת־יְהוָ֣ה בְּיִרְאָ֑ה

וְ֝גִ֗ילוּ בִּרְעָדָֽה׃

נַשְּׁקוּ־בַ֡ר

This portion of the text, particularly the phrase נַשְּׁקוּ בַר in v. 12, is "the crux interpretum of Ps 2." Translations, both ancient and modern, differ significantly from one another at this point, and many include footnotes indicating that the Hebrew text is uncertain. Consider, for example, the following translations:

• Kiss his son (NIV, cf. ESV, LUT, ELB, EÜ, NBS, NVS78P, NVI, BTX4) >> Show respect to his son (CEV, cf. NLT, HFA, GNB, TOB, BDS, S21, RVR95)
• Give sincere homage (NET, cf. JPS85, Symmachus, Jerome iuxta Hebraeos)
• with trembling kiss his feet (NRSV, NJB)
• tremble and kiss the king (NEB/REB)

These differences in translation are, for the most part, the result of reading different Hebrew texts. The first and second of the above translations follow the Masoretic text (בַר), although they disagree on how this text should be understood. The third translation represents a textual emendation (נַשְּׁקוּ בְרַגְלָיו or נַשְּׁקוּ לְרַגְלָיו). The fourth translation represents another textual emendation (נַשְּׁקוּ לְגִבּוֹר).

Argument Maps

The issue in Ps 2:11–12 is, for the most part, a textual issue. Because, however, the textual arguments depend on the supposed coherence or incoherence of the MT's נַשְּׁקוּ בַר, the argument maps will first explore possible interpretations of the MT. Then, the argument maps will explore the question of which text we should read.

Morphology and meaning of בַר

Most of the modern translations we consulted follow the MT (נַשְּׁקוּ בַר). They disagree, however, on how to interpret this phrase. Some understand בַר as a noun meaning 'son', and others understand בַר as an adjective ('pure') functioning adverbially ('purely' / 'with purity').

'Son' (preferred)

Some translations interpret בַר as an Aramaic noun meaning 'son.' The NIV, for example, says, "Kiss his son" (cf. ESV, LUT, ELB, EÜ, NBS, NVS78P, NVI, BTX4). The NLT, which draws out the significance of the figurative language, also understands בַר as 'son': "Submit to God's royal son" (cf. CEV, HFA, GNB, TOB, BDS, S21, RVR95).

===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"}    
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        rankdir: LR
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
=== 
["Kiss the son"]: בַּר in Ps 2:12 is the Aramaic word for 'son' (see esp. Vang 1995 :A: and Fieger et al. 2018 :A:).
 + <‘Sonship’ theme throughout>: The concept of 'sonship' is prominent in this psalm. Verse 7 explicitly describes the king as YHWH's 'son', and v. 8 goes on to talk about the son's 'inheritance.' By v. 12, the reader is primed to understand בַּר as 'son.'
  + [Ps 2:7b-8a]: בְּנִ֥י אַ֑תָּה אֲ֝נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ׃ שְׁאַ֤ל מִמֶּ֗נִּי וְאֶתְּנָ֣ה ג֭וֹיִם נַחֲלָתֶ֑ךָ
 + <Unresolved tension>: The rebellion was against both YHWH and his anointed (vv. 2-3). It is appropriate, then, that the rebels should submit to both YHWH (v. 11) and his anointed (v. 12) (cf. Craigie 1983:64 :C:; Barthélemy 2005 :C:; Vang 1995 :A:). Otherwise, there is an unresolved tension in the psalm.
 + <Correspondences between vv. 1-3 and vv. 10-12>: The correspondences between the first section (vv. 2-3) and the last section (vv. 10-12) creates a expectation that the king who was mentioned in the first section (vv. 2-3) will also be mentioned in the last section.
  + [Semantic/pragmatic correspondences]: Verses 1-3 describe the nations' rebellion against YHWH and his anointed. Verses 10-12 summon the nations to submit to YHWH and his anointed.
  + [Sound correspondences]: There are a number of sound connections (alliteration) between the first section and the last section: מֽוֹסְרוֹתֵ֑ימוֹ (v. 3)—הִ֝וָּסְר֗וּ (v. 10); וְנַשְׁלִ֖יכָה (v. 3)—הַשְׂכִּ֑ילוּ (v. 10); עֲבֹתֵֽימוֹ (v. 3)—עִבְד֣וּ (v. 11); נְֽ֭נַתְּקָה (v. 3)—נַשְּׁקוּ (v. 12). 
 + <Kissing a king>: Kissing the son, who is a king (v. 6), would be an appropriate way of expressing honor and submission.
  + [Kissing a king]: "Then Samuel took a flask of oil and poured it on his head and kissed him (וַיִּשָּׁקֵהוּ)..." (1 Sam 10:1, ESV; cf. Gen 41:40; 1 Kgs 19:18). 
 - <Aramaic>: Psalm 2 is not an Aramaic text, and so בַּר should not be understood as an Aramaic word. "An unintelligible Aramaism!" (Kraus 1988:124 :C:; cf. Holladay 1978 :A:). #dispreferred
  - <Prov 31:2>: Proverbs 31, which like Ps 2 is a Hebrew poetic text, uses the Aramaic word בַּר ('son') three times.
   + [Prov 31:2]: מַה־בְּ֭רִי וּמַֽה־בַּר־בִּטְנִ֑י וּ֝מֶה בַּר־נְדָרָֽי׃
   <_ <Foreign origin of Prov 31:2>: Proverbs 31:2 is part of the 'words of king Lemuel' (Prov 31:1), who was probably a foreign king. In addition to the three-fold use of the Aramaic word בַר in v. 2, he uses the Aramaic plural suffix (מְלָכִין) in v. 3 (cf. Kittel 1922, 8 :C:). #dispreferred
  - <Aramaic in Ps 2>: Psalm 2 already has multiple Aramaic words: רגשׁ in v. 1 and רעע in v. 9 (HALOT :L:; cf. Baethgen 1904:7; Vang 1995 :A:).
  - <Aramaic in Zenjirli inscriptions>: Eighth century B.C. inscriptions from Zenjirli (ancient Sam’al), e.g. Hadad, Panammu I, Panammu II, and Bar-Rakib contain a mixture of Aramaic and Canaanite linguistic features (cf. Gibson 1975 :M:).
  - <Foreign kings>:"The words are addressed to *foreign* nations and kings (Aramaic speaking?), whereas בֵּן ('son') in v. 7 is used by God in speaking to his king. It is possible that the poet deliberately uses a foreign word (loan-word) to dramatize his poetic intent at this point" (Craigie 1983:64 :C:; cf. Vang 1995 :A:). 
   + [Aramaic in Jer 10:11]: Jeremiah 10:11 castigates foreign idols in Aramaic: כִּדְנָה֙ תֵּאמְר֣וּן לְה֔וֹם אֱלָ֣הַיָּ֔א דִּֽי־שְׁמַיָּ֥א וְאַרְקָ֖א לָ֣א עֲבַ֑דוּ יֵאבַ֧דוּ מֵֽאַרְעָ֛א וּמִן־תְּח֥וֹת שְׁמַיָּ֖א אֵֽלֶּה׃
   + [Aramaic in Isa 21:11-15]: The oracles in Isaiah 21:11-12 and 13-15 contain three instances of Aramaic אתה (‘come’) in a context dealing with foreign peoples.
  - <Phonological motivation>:The use of the Aramaic בַּר instead of בֵּן could be phonologically motivated, to avoid the cacophony of בֵן פֶּן (cf. Delitzsch 1894 :C:) and/or to alliterate with other בר sounds in the poem.
   + [Alliteration of consonants]: The consonants ב and ר cluster in vv. 9-12 – בַּרְזֶל (v.9a), ְבְּיִרְאָה (v.11a), בִּרְעָדָה (v.11b), בַר (v.12a), יִבְעַר (v.12c) (cf. Fieger et al. 2018 :A:) 
   - <Cacophony not sufficient explanation>: "The problem \[of cacophony\] could easily have been avoided in other ways, such as the use of בנו rather than just בן" (Williamson 2022, 27 :A:). #dispreferred
 - <No definite article>:'The son' is "a very doubtful translation since the definite article is lacking, and 'kiss son' would be as awkward in Hebrew as in English" (Kidner 1973:53 :C:; cf. Briggs 1906 :C:).  #dispreferred
  - <Ps 21:2>: In Ps 21:2, the word מֶלֶךְ appears without the article, although it refers to a definite king (cf. Baethgen 1904:7 :C:).
   + [Ps 21:2]: יְֽהוָ֗ה בְּעָזְּךָ֥ יִשְׂמַח־מֶ֑לֶךְ
  - <חֹק (v. 7)>: The noun חֹק ('decree') in v. 7 is similarly without definite article or pronominal suffix, although it refers to 'YHWH's decree' (cf. Delitzsch 1894 :C:).
 - <יאנף and אפו (v. 12)>: "Neither the subject of יאנף nor the person to whom the posses­sive suffix in אפו refers can possibly be the Son-Messiah... This can refer only to Jahveh Himself, whom the heathen kings are especially adjured to serve in v. 11, and not to the divinely appointed king. The translation 'son' then is clearly inadmissible from a critical point of view" (Prince 1900 :A:). #dispreferred
  + <Divine anger>: The verb יאנף is "almost exclusively used with God as the subject" (SDBH). #dispreferred
   + [Divine anger]: 1 Kgs 8:46; Isa 12:1; Pss 60:3; 79:5; 85:6; Ezra 9:14; 2 Chron 6:36. #dispreferred
   <_ <Son and image>: The king is YHWH's image and son (vv. 6-7), so it is not surprising that he would have divine characteristics (cf. Pss 110, 111-112).

'Sincerely'

Some translations interpret בַר as an adjective ('pure') which functions adverbially ('purely' / 'with purity'). The NET, for example, says "Give sincere homage" (cf. NJPS).

===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"}    
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        rankdir: LR
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
=== 
["Kiss purely/sincerely"]: "It makes better sense to understand בַר as an adjective meaning 'pure' functioning here in an adverbial sense" (NET). #dispreferred
 + <Ancient translations>: Some of the ancient translations interpreted בַר as an adverbial. #dispreferred 
  + [Ancient translations]: Aquila: καταφιλήσατε ἐκλεκτῶς; Symmachus: προσκυνήσατε καθαρῶς; Jerome iuxta Hebraeos: adorate pure. #dispreferred 
 + <Parallel syntactic structures>:"If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11)" (NET). #dispreferred
  + [v. 11]: עִבְד֣וּ אֶת־יְהוָ֣ה בְּיִרְאָ֑ה וְ֝גִ֗ילוּ בִּרְעָדָֽה׃ #dispreferred
 + <ANE Context>: "The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right" (NET). #dispreferred
  + [Vassal Treaties of Esarhaddon]: "If you, as you stand on the soil where this oath (is sworn), swear the oath with your words and lips (only), do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon...” (see Pritchard 2011, 220 :M:). #dispreferred
 + <Never adverbial>: The other occurrences of בַּר 'pure’ are never adverbial (Prince 1900:2 :A:).
  + [Never adverbial]: Pss 19:9; 24:4; 73:1; Job 11:4; Song 6:9
  <_ <Isa 33:7>: The similar adjective מַר ('bitter') functions as an adverb in Isa 33:7. #dispreferred
   + [מַר in Isa 33:7]: מַלְאֲכֵ֣י שָׁל֔וֹם מַ֖ר יִבְכָּיֽוּן #dispreferred
 + <Object of kiss>:"The stem נשקו... never appears in classical Hebrew without an object" (Prince 1900:2 :A:, cf. NIDOTTE :D:).
  + [Object of kiss]: E.g., Job 31:27; 1 Kgs 19:18; Hos 13:2

Text of Ps 2:12a

Having considered two possibilities for interpreting נַשְּׁקוּ בַר, we are now in a better position to determine whether the reading נַשְּׁקוּ בַר should be followed or abandoned in favor of some other reading.

נַשְּׁקוּ בַר

As mentioned above, most modern translations read נַשְּׁקוּ בַר as their base text.

===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"}    
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
=== 
[נַשְּׁקוּ בַר]: The reading נַשְּׁקוּ בַר is the earliest recoverable form of the text (Barthélemy 2005 :C:).
 + <Textual witnesses>: All textual witnesses support the reading of MT (cf. Barthélemy 2005:3–5 :C:).
  + [Textual witnesses]: MT: נַשְּׁקוּ־בַ֡ר; LXX: δράξασθε παιδείας; Aquila: καταφιλήσατε ἐκλεκτῶς; Symmachus: προσκυνήσατε καθαρῶς; Anonymous Greek translator: επιλάβεσθε επιστήμης; Jerome iuxta Hebraeos: adorate pure; Peshitta: ܐܚܘܕ ܡܪܕܘܬܐ or ܢܫܩܘ ܒܪܐ; Targum: קבילו אולפנא.
   <_ <Different parent text>: The LXX and Targum "rest upon a different text" than the text of MT since they both say something like ‘take hold of/receive instruction’ (Briggs 1906:23 :C:; Kittel 1922:8 :C:). #dispreferred
    + <Character of Greek Psalms>: The translation of Greek Psalms is usually very literal. "The linguistic relationship of the Greek text to the Hebrew text is one of dependence and subservience" (Pietersma 2007 :M:). Thus, we would not expect the translators to render נשקו בר as δράξασθε παιδείας. #dispreferred
     <_ <Ps 2 in particular>: "Ps 2 is a relatively heavily interpreted psalm in the Greek... The Greek of Ps 2 suggests a rich interpretive history both in its pre-Greek stage and at the hands of G" (Pietersma 1999:19, 21 :A:).
      + [E.g., Ps 2:6]: E.g., Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπʼ αὐτοῦ ἐπὶ Σιων ὄρος τὸ ἅγιον αὐτοῦ
    - <Explanation for LXX translation of נשקו בר>: "If G understood it ('kiss purity') as a metaphor for adopting improved behavior, and if he then decided to interpret the metaphor, as he sometimes does, rather than translating it literally, as he often does, and if he finally rendered the phrase contextually, as he is capable of doing, he might easily end up where he did. It would seem reasonably clear that, primed by παιδεύθητε of 10b, that is exactly what happened" (Pietersma 1999 :A:; cf. Vang 1995 :A:).
  + <Jerome>: "Jerome even guarantees us through his transcription that he had this reading" (Barthélemy 2005 :C:).
   + [Jerome]: Pro eo quod in graeco dicitur δράξασθε παιδείας in hebraeo legit NESCU BAR, quod interpretari potest, 'Adorate filium' (Jerome and Risse 2005, 78 :C:). 
 - <Incoherent text>: "It is evident that the text of this whole passage is extremely cor­rupt" (Prince 1900 :A:). "Not only is “rejoice with trembling” incoherent, but the phrase נשקו בר is odd" (Jacobson 2014 :C:). #dispreferred

נשקו ברגליו

A significant minority of modern translations choose not to follow the MT and instead to translate an emended text. Among the many emendations which have been proposed, the emendation to ברעדה נשקו ברגליו 'with trembling, kiss his feet' has won the widest support. The NRSV and NJB both say, "with trembling kiss his feet" (cf. ZÜR).

===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"}    
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        rankdir: LR
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
=== 
["Kiss his feet"]:The text should be emended to ברעדה נשקו ברגליו ("with trembling, kiss his feet") (Bertholet 1908 :A:; cf. HALOT :L:, Gesenius 2013 :L:). #dispreferred
 + <Explanatory power>: The reading ברעדה נשקו ברגליו alleviates two major problems in the text: (1) the problem of 'rejoicing with trembling' and (2) the problem of the use of בַר. #dispreferred
 + <ANE Context>: In the ANE, kissing the feet of a king was an act of submission. #dispreferred
  + [Egyptian text]: An Egyptian text mentions the high priest kissing the feet of King Shepseskaf (cf. Erman 1885, 109 :M:; for the hieroglyphic text, see de Rougé 1877, 80 :M:). #dispreferred
  + [Cyrus Cylinder]: The Cyrus Cylinder says regarding King Cyrus, "All the people of Babylon, all the land of Sumer and Akkad, princes and governors, bowed to him and kissed his feet. The rejoiced at his kingship..." (COS 2.124). #dispreferred
  + [Black Obelisk of Shalmaneser III]: "On the Black Obelisk of Shalmaneser III there is an image of Sua of Gilzanu actually kissing the king’s feet whereas Jehu of Israel is shown in a similar prostrate position but slightly in front of, and not touching, the king’s feet" (Williamson 2022, 32 :A:). #dispreferred
 - <Valency of 'kiss'>:"When נשׁק has the meaning of 'kiss', it is constructed either with a direct object, or ל, but never with the preposition, ב" (Barthélemy 2005 :C:; cf. NIDOTTE :D:; Vang 1995 :A:).
  + [Valency of 'kiss']: Direct object: "Jacob Gn 33:4, Saul 1 S 10:1, רֵעַ neighbour 1 S 20:41, female lover Ca 1:2, male lover Ca 8:1, עֶגֶל calf Ho 13:2, שָׂפָה lip Pr 24:26 (unless נשׁק IV seal)." Preposition "לְ introducing object, + בַּעַל Baal 1 K 19:18, Absalom 2 S 14:33, Amasa 2 S 20:9, Barzillai 2 S 19:40, Isaac Gn 27:26, 17, Moses Ex 4:27, Rachel Gn 29:11, אִישׁ man 2 S 15:5, אָב father Gn 27:26, 27; 50:1; 1 K 19:20, חֹתֵן father-in-law Ex 18:7, אֵם mother 1 K 19:20, חָמוֹת mother-in-law Ru 1:14, בֵּן son Gn 48:10, כַּלָּה daughter-in-law Ru 1:9, נַעַר young man Pr 17:13, פֶּה mouth Jb 31:27 (unless נשׁק IV seal), שָׂפָה lip Pr 24:26" (DCH :L:).
  <_ <"Kiss" used in a unique sense>: "The unparalleled use of the preposition is linked to the unparalleled force of the verb in this idiom... I propose that in the very different use of a kiss of the feet to express submission to an overlord the preposition ב is preferred by allusion to verbs of touching and holding (e.g., דבק ,נגע ,אחז) and that this implies a similar gesture" (Williamson 2022, 35, 38 :A:). #dispreferred
 - <Inability to explain textual evidence>: The reading ברעדה נשקו ברגליו cannot adequately explain how the text became וגילו ברעדה נשקו בר, because a scribe was not likely to completely rearrange the text in this way.
  - <Supralinear insertion>: "Precisely how or why this happened cannot be determined with certainty, but perhaps by way of confusion between the repeated consonants ב and ר one half was accidentally omitted in the process of copying and then added in above the line as a correction. A later copyist then misunderstood where the supralinear element should be put back, so giving rise to the present text. The inversion of textual elements in the Hebrew Bible is far from unparalleled" (Williamson 2022, 34 :A:).#dispreferred

Conclusion (C)

The manuscript evidence strongly supports the reading נַשְּׁקוּ בַר, and this reading makes good sense in the context. The prominence of the concept of 'sonship' in Ps 2 (cf. vv. 7–8) along the fact that vv. 10–12 correspond to vv. 2–3 (which mention rebellion against the Lord and against his anointed) suggest that the word בַר in Ps 2:12 is probably the Aramaic word for 'son.' The use of an Aramaic word would not be entirely out of place in Ps 2, which has already used two Aramaic words (vv. 1, 9). The use of בַר in v. 12 might be phonologically motivated (to avoid בן פן; note also the alliteration of בר sounds), or it might be motivated by the fact that the psalmist is speaking to foreign kings (cf. Jer 10:11). The alternative interpretations, by contrast (בר as an adverb and the emendation to נשקו ברגליו), are grammatically problematic.

Research

Translations

Ancient

• LXX: δράξασθε παιδείας
  • "Seize upon instruction"
• Aquila: καταφιλήσατε ἐκλεκτῶς
  • "kiss selectively"
• Symmachus: προσκυνήσατε καθαρῶς
  • "worship in purity"
• Anonymous: επιλάβεσθε επιστήμης
  • "lay hold of understanding"
• Jerome iuxta Hebraeos: adorate pure
• Jerome iuxta LXX: adprehendite disciplinam
• Peshitta: ܐܚܘܕ ܡܪܕܘܬܐ
  • "Take hold of discipline"
• Targum: קבילו אולפנא
  • "Accept instruction"

Modern

Following MT בר

בר as 'son'

Literal ('kiss')

• Kiss his son (NIV)
• Kiss the Son (ESV)
• Küsst den Sohn (LUT)
• Küsst den Sohn (ELB)
• küsst den Sohn (EÜ)
• Embrassez le fils (NBS)
• Embrassez le fils (NVS78P)
• Besen al hijo (NVI)
• Besad reverentemente al Hijo (BTX4)

Figurative ('kiss' >> 'honour')

• Submit to God’s royal son, (NLT)
• Show respect to his son (CEV)
• Erweist seinem Sohn die Ehre, die ihm zusteht! (HFA)
• Huldigt seinem Sohn! (GNB)
• rendez hommage au fils (TOB)
• Au Fils, rendez votre hommage (BDS)
• Rendez hommage au fils (S21)
• Honrad al Hijo (RVR95)

בר as 'pure'

• pay homage in good faith (JPS85)
• Give sincere homage. (NET)

Emendation

'Kiss his feet' (נשקו ברגליו)

• with trembling kiss his feet, (NRSV)
• with trembling kiss his feet (NJB)
• Dient dem HERRN mit Furcht, und mit Zittern küsst seine Füsse, Dient dem HERRN mit Furcht, und jauchzt mit Zittern. (ZÜR)

'Kiss the mighty one' (נשקו לגבור)

• tremble and kiss the king (NEB)
• tremble, and pay glad homage to the king (REB)

'Bow down to him'

• tremble and bow down to him; (GNT)
• Avec joie et en tremblant, mettez-vous à genoux devant lui. (PDV2017)
• inclínense ante él con temblor (DHH94I)

Omit

• Servez le Seigneur en reconnaissant qu'il est Dieu, poussez des cris d'enthousiasme, tout en tremblant, de peur qu'il ne se fâche et que votre projet ne vous perde." (NFC)

Secondary Literature

Barthélemy, Dominique (2005). Critique textuelle de l'Ancien Testament: Tome 4. Psaumes. Fribourg, Switzerland / Göttingen, Germany: Academic Press / Vandenhoeck & Ruprecht.

Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.

Briggs, Charles A., and Emilie Briggs. 1906. A Critical and Exegetical Commentary on the Book of Psalms. Vol. 1. ICC. Edinburgh: T & T Clark.

Brockington, L. H. 1973. The Hebrew Text of the Old Testament: The Readings Adopted by the Translators of the New English Bible.

Craigie, Peter C. 1983. Psalms 1–50. WBC 19. Waco, TX: Word.

DeClaisse-Walford, Nancy L., Rolf A. Jacobson, and Beth LaNeel Tanner. 2014. The Book of Psalms. New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans.

Delitzsch, Franz. 1894. Biblischer Kommentar über die Psalmen. Biblischer Kommentar über das Alte Testament. Leipzig: Dörffling und Franke.

Erman, Adolf. 1885. Aegypten und aegyptisches Leben im Altertum. Tübingen: H. Lauppschen Buchhandlung.

Fieger, Michael, Manuela Gächter, and Brigitta Schmid. 2018. “Küsst den Sohn und nicht die Füsse. Textkritische und bibeltheologische Beobachtungen zu Psalm 2,7.11-12a.” Vulgata in Dialogue. A Biblical On-Line Review, March, 7-30 Seiten.

Gibson, John C. L. 1975. Textbook of Syrian Semitic Inscriptions. Vol. 2. Oxford: Clarendon Press.

Holladay, William. 1978. “New Proposal for the Crux in Psalm 2:12.” VT 28 (1): 110–12.

Jerome, and Siegfried Risse. 2005. Commentarioli in Psalmos: Anmerkungen zum Psalter. Fontes Christiani, Bd. 79. Turnhout: Brepols Publishers.

Kittel, Rudolf. 1922. Die Psalmen. Leipzig: A. Deichertsche Verlagsbuchhandlung Dr. Werner Scholl.

Kompaore, Anne. 2015. “Understanding בַר (BAR) in Psalm 2:12.”

Kraus, Hans-Joachim. 1993. Psalms 1–59. Minneapolis: Fortress.

NET Bible.

Pietersma, Albert. 1999. "Psalm 2".

Prince, J. Dyneley. 1900. “Notes on Psalm Ii. 11-12 and on אׂרֶו , Isaiah Xliv. 14.” Journal of Biblical Literature 19 (1): 1–4.

Pritchard, James B., and Daniel E. Fleming, eds. 2011. The Ancient Near East: An Anthology of Texts and Pictures. Princeton, N.J: Princeton University Press.

Rougé, Jacques de. 1877. Inscriptions hiéroglyphiques copiées en Egypte. Etudes égyptologiques 10. Paris: F. Vieweg, Libraire-Éditeur.

Williamson, H.G.M. 2022. “Who’s Kissing Who? Reflections on Ps 2:11-12.” In Psalms and the Use of the Critical Imagination, edited by Holly Morse and Katherine Southwood, 25–41. The Library of Hebrew Bible/Old Testament Studies. New York: Bloomsbury Academic.

Vang, Carsten. 1995. “PS 2,11–12 ‐ a New Look at an Old Crux Interpretum.” Scandinavian Journal of the Old Testament 9 (2): 163–84.

References

2:12 Approved